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Statistics show that one-third of the population in the South is income-poor and one-quarter is
poor in terms of the UNDPs Human Development Index (Pearce 2000: 16). And the majority
of those people are located on the African continent which, no matter what form of measurement
index is applied, tends to project the most mediocre development record, the slowest economic
growth, and to include some of the worlds poorest countries - as outlined in various reports
produced during the past 2-3 decades by the World Bank, the United Nations Development
Program and the Organization for Economic Co-operation and Development, amongst others
(see: World Bank.org; UNDP.org; OECD.org, online). For example, the most recent Human
Development Report produced by the UNDP indicates that while the global HDI is now 0.702,
[...] the lowest regional HDI values are for Sub-Saharan Africa (0.502) and South Asia (0.588)
(Malik et al. 2014: 33).
More than half of all African countries have experienced at least a year of armed conflict
during the past three decades. African casualties of conflict exceed those of all other regions
combined. About one fifth of the African population lives in areas severely disrupted by conflict
(Picciotto 2010: 2). A region where almost half of all developing countries affected by conflict
are located, Sub-Saharan Africa alone includes 32 (out of 47) countries affected by 126 wars since
1980 (Picciotto 2010: 2). Once they start, conflicts and wars in Africa tend to last many years
before peace is restored. And low-income nations coming out of conflict situations usually have
a hard time overcoming poverty, implementing development strategies and improving economic
growth.
Considering the extent to which living standards dropped considerably almost everywhere
across the African continent and considering the repeated occurrence of extreme situations of
poverty and famine - such as in Eritrea, Ethiopia or Sudan - during the past three decades, the
proposition that ethnic and racial conflict is a significant impediment to development in poor
countries may at first seem irresistible. But the inter-relationship between ethnicity, conflict and
development in African countries calls for a nuanced analysis and discussion.
26
Venkatasawmy: Ethnic Conflict and Development in Africa 27
here, in the words of Todaro (1987: 61-62), as a multi-dimensional process that involves the
reorganization and reorientation of entire economic and social systems, as such requiring radical
changes in institutional, social, and administrative structures as well as in popular attitudes and, in
many cases, even customs and beliefs. Conceptualized in close association with modernization,
development here typically means a strengthening of the material base of the state, mainly
through industrialization in a form remarkably similar from one country to another. In this
sense development is identical with modernization (Hettne 1993: 128). Modernization in the
present context is predominantly understood, since its discursive emergence from US President
Harry Trumans 1949 inaugural address, in terms of emphasis on technological progress and
how developing countries should replicate the industrialization, economic growth and increased
consumption (Bull & B as 2012: 321) that have occurred in the First World.
[...] since the 1970s, has come to inform official practice of the advanced capitalist
world, but is still more closely associated with the practice of confronting poverty and
unemployment in Africa, Asia and the southern Americas. [...]. Equally, the period of
development is invariably assumed to be a span of imperial and post-colonial history
since 1945 (Cowen & Shenton 1996: 4).
In the context of contemporary global capitalism, development has become synonymous with the
practice of First World development agencies that intervene to reduce poverty and other problems
(such as malnutrition, disease, illiteracy, etc.) in specific regions that have been assessed and
defined as Third World, underdeveloped and poor. This is due to the fact that most theoretical
categories and guides to development policy have been distilled exclusively from the historical
experience of the European and North American advanced capitalist nations (Frank 1995: 27).
what it means to be modern and developed - is fundamentally impossible to achieve for most of
the so-called Third World populations (as argued by Dasgupta (1985) for instance). Some of the
earliest critiques of development came about during the 1980s in the journal Development: Seeds
for Change. These were particularly influential to the eventual emergence of a post-development
perspective constituted by a number of prominent critiques of development during the 1990s - as
produced by the likes of Verhelst (1990), Lummis (1991), Esteva (1992), Sachs (1992), Latouche
(1993), Seabrook (1994), Escobar (1995), Rist (1997), and Tucker (1999).
One form of post-development critique of development has been shaped by the problematiza-
tion of poverty, of the Third World, and of the First Worlds ignorance of the specific histories of
each nation undergoing development. Ignoring the history of underdeveloped countries leads to
the assumption that their past and indeed their present resemble earlier stages of the history of
the now developed countries (Frank 1995: 27).
In arguing that the Third World has been problematized by First World experts, Escobar
(1997) is in effect referring to the above-mentioned process wherein First World experts working
for First World organizations based in First World nations identify everything that so-called
Third World nations lack (and need to obtain from the First World) in order to eventually
become developing or developed nations. As Escobar (1997: 88) comments: problems were
continually identified, and client categories brought into existence. Development proceeded by
creating abnormalities (such as the illiterate, the malnourished, small farmers or landless
peasants). Such abnormalities would later need to be treated and reformed by means of other
First World development experts being brought in to advise Third World communities about how
to utilize support/resources obtained from the First World in order to modernize and develop
themselves. And this process would mostly occur without the Third World nations socio-cultural
specificities and historical predicaments being accounted for - as illustrated by Cavalcantis above-
mentioned analysis.
If from a First World perspective poverty is understood as lack of wealth resulting from
insufficient participation in the global market economy and limited consumption of commodities,
development initiatives are then intended to combat poverty in the Third World by enabling
wealth generation and accumulation (for example, by providing the means to utilize modern First
World methods of large-scale farming, manufacture and resource exploitation that enable cost
reduction and profit maximization). Cammack (2004: 190) further explicates that the World
Banks commitment to poverty reduction is real and since 1990 it has been systematically
engaged in promoting the proletarianization of the worlds poor (their equipping for, incorporation
into and subjection to competitive labor markets) and the creation of an institutional framework
within which global capitalist accumulation can be sustained, while simultaneously seeking to
legitimate the project through policies of controlled participation and pro-poor propaganda.
But from a post-development perspective, poverty is in practice a notion that varies according
to specific historical and socio-cultural conditions that are unique to every single Third World
nation. Rahnema (1992) and Latouche (1993), for instance, have been critical of the patronizingly
sentimental representation of Third World poverty that has informed much of the development
practice initiated by the First World. And Peet (2003: 200) has suggested that if the World Bank
aspires to end poverty, then the poor should not be sentimentalized but included in the process
of planning their own development.
Another form of post-development critique of development has been shaped by a perceived
neo-imperialist agenda of the US and its allies in the aftermath of World War Two. When US
President Truman pronounced on development, it was perceived by some as an expression of
the world power of the United States and not a program of policy that aspired to a singular
national source of state sovereignty (Cowen & Shenton 1996: 6). Influenced by centuries of
European colonization and exploitation of the Third World, the First Worlds predominantly pro-
of people [see Posner (2005)]. And this is the kind of situation that can most likely trigger a
sense of social exclusion and eventually ethnic tensions - hence emphasizing the critical role
that ethnicity is made to play in the violent mobilization of passions and interests in response to
chronic inequities in economic opportunity, social protection and political influence (Picciotto
2010: 22).
Ethnically diverse developing countries feature prominently on the list of countries that have
suffered from civil war and insurgency in recent decades, according to Sriskandarajah (2005:
63). Horowitz (2000) for his part considers tensions arising from ethnic diversity to have been
the principal trigger of genocide in Rwanda, violent riots in the Democratic Republic of Congo,
civilian mass killings in Burundi, army killings in Uganda and repeated hostilities in Chad -
that have occurred during the last two decades of the 20th century. Such a state-of-affairs has
inevitably influenced many scholars - such as Easterly & Levine (1997), Lian & Oneal (1997)
and Alesina, Baqir & Easterly (1999) - to hypothesize that ethnic divisions suppress public goods
and cooperation and, as such, constitute a major obstacle to development and growth. From the
modernization theory perspective, ethnic diversity has been perceived as a deterrent to the good
progress of development [see Bates (1974); Reynolds (1985); Bayo Adenkanye (1995)].
Conflictual modernization theory is characterized by two different schools of thought with
regards to how development effectively leads to conflict. Primordialism
[...] holds that modernization causes conflict as it threatens fixed parochial identities,
namely, the modernization process and the values it represents may come in conflict
with indigenous values. [...]. As a result violence may erupt between groups ascribing
to traditional values and groups (often state bearing) who give priority to development
(Angstrom 2000: 31).
This can be illustrated, for example, by how the introduction of Sharia law as a way of life
in northern Nigeria generated ethnic tensions - to the point of violence in February and May
2000 as well as killings in Kaduna state where there were equal percentages of Muslims and
Christians - hence confirming how religious concerns, race and ethnicity have determined the pace
of development in Nigeria after independence in 1960 (Amusan 2001: 61). Langer, Mustapha &
Stewart (2009) further explain that since the late 1950s, different ethnic groups have been in
competition over representation in Nigerian government and state institutions. Often this led to
feelings of discrimination on the basis of ethnicity, race or religion among the groups that were
inadequately represented, which in turn provoked tensions and conflicts, culminating in Nigerias
civil war (1967-1970).
Instrumentalism, on the other hand, holds that because modernization and development give
elites the incentives to manipulate ethnicity to gain power and wealth, conflicts are likely to
occur between ethnic groups as a result (Angstrom 2000: 32). Bardhan (1997), for example, has
argued how economic factors directly linked to inter-ethnic economic competition often become
the source of ethnic conflict in underdeveloped countries. The instrumentalist take on conflict-
ual modernization theory additionally outlines the socially constructed nature of ethnicity - if
conceptualized as a set of inert variables which remains indolent until it becomes strategically
politicized for ideological purposes (Prasad 2008: 957). As such, modernization and develop-
ment cause multiple ethnic identities to be created by aspiring elites in the struggle for power,
wealth, and security and, consequently, violent conflicts arise within and between ethnic groups
as modernization tends to progress unequally (Angstrom 2000: 32). This perspective is echoed
in Storeys analysis of Rwanda that he considers
[...] to have suffered from the worst of both worlds as far as the relationship between
economic change and ethnic mobilisation is concerned. The reality - and, even more,
the perception - of an ethnicised division of labour between public and private sectors
laid a basis for political mobilisation in response to [economic] adjustment to take an
ethnic form (1999: 57).
And such a dire situation was further exacerbated by the Rwandan ruling elites intensely manip-
ulative strategy of demonizing the minority Tutsi ethnic group in the eyes of the majority Hutus
- all culminating in extreme violence and genocide during the 1990s.
in many of its African neighbors, and in particular were not a leading factor in the 1991-2002
civil war (Glennerster, Miguel, & Rothenberg 2013: 287). For his part, Davies (2000 & 2008)
has pinpointed the poor quality of foreign aid as well as the inadequacy of foreign development
strategies and practices as strongly influential factors in the severe economic and social downturn
of Sierra Leone - as illustrated by: excessively complex integrated rural development projects
(that inevitably failed) favored by foreign donors; foreign insensitivity to or ignorance of local
socio-political considerations; foreign tolerance of local corrupt practices.
Since 2012 and until recently, the Central African Republic has been marred by violence
following a Muslim-led coup in the predominantly Christian country. But the conflict isnt just
about religion - its a struggle for power, according to Deutsche Welle journalist Schlindwein
(2013, Deutsche Welle online). With thousands killed and nearly a million people displaced so
far, the ongoing conflict in the Central African Republic might superficially be thought to be
the outcome of intrinsic ethno-religious differences that have been dividing the people for a long
time. But people on both sides of the conflict are resolute in their consideration of themselves
as being one people and constituting one nation (Schlindwein 2013: Deutsche Welle online). The
Central African Republics current crisis should more realistically be viewed as the product of a
particular combination of factors (similarly experienced by many other African nations): localized
economic discrimination (specifically in the Miskine district); power struggle between political
leaders; opportunistic exploitation of popular ethno-religious fears. And in 2014, the UNDPs
Human Development Report highlighted the conflict-affected region of South Central Somalia
wherein young people experience exclusion in three dimensions - sociocultural, economic and
political - and a lack of opportunities. As a result, they become both victims and sources of
conflict: the lack of voice, choice and options forces these young people to engage in violence
and conflict (Malik et al. 2014: 65).
Concluding Remarks
The proposition that ethnic conflict has been one of the most significant impediment to mod-
ernization, development and growth in many poor African countries cannot be unproblematically
accepted, considering that ethnicity and ethnic diversity in the African context are funda-
mentally elusive concepts. Many scholars have tried to make sense of the complex interplay
of ethnicity, conflict and development but too often from a singular rather than from a plural
perspective. Obeng-Odoom (2013: 170) pertinently muses that
[...] regardless of the reasons, whether Africa is doing well or badly depends on which
indicators are used for analysis. Economic development is nothing and everything.
Its meanings and objects evolve and are often contested. It means different things at
different times. On some of its objectives, African countries are doing well, but on
others they are not doing so well.
How development occurs across the African continent does not have a unique explanation - be it in
terms of conflict, ethnic diversity, resource or aid management - but would be more productively
understood as an outcome of multiple overlapping factors, historical circumstances and contextual
specificities.
While good progress with regards to the reduction of poverty has been made, that progress
has however not been on par with development in many African countries. Liberian president
Ellen Johnson Sirleaf (2014: 11) comments that
[...] two years from the 2015 deadline, Africas progress on the Millennium Develop-
ment Goals remains uneven. [...]. Over the past decade, Africa has made great strides
in instituting political and economic reforms that are starting to bear fruits. These
future successes are, however, vulnerable to many factors that are not within Africas
control but can be redressed through collective engagement and a new international
development partnership.
Development practice in Africa should not simply be abandoned, and it would surely benefit
from a methodological re-orientation of post-development thinking towards an alternative to
development perspective. This is more likely to encourage the formulation of realistic models
that are relevant to specific contexts that favor development in their own terms - ultimately
creating the possibility of real productive socio-economic change that improves lives. Considering
that most African economies have reported relatively good GDP growth rates since 2000 (see:
IMF.org, online), the future of African development is tainted with optimism, especially with a
noticeable shift towards strategies of development created and managed by Africans, compared to
the mostly unsuccessful First World modernization initiatives and assisted development strategies
of the twentieth century.
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